It is the first of the talismans. The forms of engravings subsist through the quṭb talisman. Were it not so, there would be no means for the occurrence and establishment of their effects. The quṭb talisman is the source of anvār (lights).
If the verification of that talisman did not exist, the manifestation of the engraved configuration would not be possible. That talisman is a mirror: unless you imagine an image (form, shape) corresponding to its circle, the mirror cannot reflect. If there were no form before it, how could a reflection appear in the mirror? Just as it is impossible for a form to exist in the mirror without a counterpart, so too is it impossible for such a form to appear anywhere other than the mirror. Even when there is an existent before the mirror, it is not possible for what exists additionally in the mirror to be anything other than the mirror itself, for the mirror is not facing anything else that could be present within it. So how could you say, "I saw something else in that mirror"? (Insān, I, 10)
The thing requires gathering (jamʿ). The enmüzeç (the compound) necessitates might, while the rakīm (the inscribed) necessitates abasement. Each of these is independent in its own world, floating in its own sphere. If you clothe something from the attributes of the rakīm with the enmüzeç, the law of the enmüzeç is lifted from it. If you clothe the rakīm with one of the attributes of the enmüzeç, you will not see the rakīm in it, because of the manifestation of something unsuitable for the attribute you have clothed it with. If you ascribe the Essence (dhāt) to one of these two and not to the other, you will require a second essence, and thus fall into shirk (associating partners with God).
If the Essence acts in something belonging to the enmüzeç with the power of the rakīm, this is called dhāt-i ʿurūj (the Essence's ascent). If the Essence acts in something of the rakīm with the power of the enmüzeç, this is called dhāt-i tenezül (the Essence's descent). If the Essence acts for a part with the power of the rakīm, it is called rakīm. If the Essence acts for the enmüzeç with the power of the enmüzeç, it is called enmüzeç. If the Essence is solely upon the Essence, then there is neither name nor form. In these expressions, by rakīm is meant the servant; by enmüzeç, our book Kutbu'l-ʿajāʾib Feleku'l-Gharāʾib; and by Essence, our book Insān-i Kāmil concerning the knowledge of things in pre-eternity and post-eternity. (Insān, I, 11)